The Catalog of Good Deeds

St. Paul speaks of being "an Apostle out of due time" in the sense that he did not know Jesus first-hand, and did not travel around with Jesus the way that the other Apostles did. Yet God chose him particularly to have a special and useful place in the Church. In the same way, converts are not natural inheritors of Orthodoxy in the same way as are those people born in traditionally Orthodox countries and cultures. But God takes us from all sorts of places, adopting us in a special way, making us a part of His Church in a way that we would have no natural inherited right to. (Someone born Greek or Serbian or Russian would normally inherit Orthodoxy.)

Because God has chosen to give us Orthodoxy outside of normal means, perhaps we tend to cherish it more and also to feel the obligation to share it with those who do not have the gift and also to help those who have inherited it to understand and appreciate it better. This becomes more true when in retrospect it is possible to see that our becoming Orthodox was not just a chance occurrence, not something that we stumbled into blindly by ourselves, but something that God planned out and manipulated starting many, many years before we had even the smallest idea anything was happening. Let me give you an example by telling a bit about what happened in my case. The part that I wrote to you before was rather the third act of the drama and the climax, but did not show all the careful and patient preparation that God did for so many years.

We had a most unusual parish priest during my teen years. He taught the high school religion class and gave us a thorough grounding in early Church history, and for a Catholic priest, gave an amazingly honest appraisal of the politics involved in creating the break between East and West. He also told us that the TRUTH was an absolute quantity which could stand any amount of searching, questioning and probing. He insisted that we should search, think, question everything. Also, he created a "model" parish.

People came from all over California to see us during Sunday Mass because the entire congregation could sing the Mass or make the responses in Latin if the Mass was being spoken instead of sung. This gave a clear sense of participation and involvement with the main worship service and pointed out clearly the position of primary importance of Holy Communion. Then, once a year, on the feast of the Ascension of our Lord, he placed an Iconostasis in the church and had the Liturgy of St. John Chrysostom performed in a different language Greek, Slavonic, Syrian, Arabic and Aramaic. Some people were indifferent, some disliked it, but I positively loved the Liturgy right from the first time.

After finishing university, I had an opportunity to study abroad for a year. I wanted to go to Japan and was accepted to study there, but God intervened and I ended up in Sweden instead for a year. There I became fascinated by all the beautiful Russian icons in the museums and when an opportunity came to travel during the spring holidays, I travelled to Russia. On the way, we were taken to Vespers in a Russian Orthodox Church in Helsinki. Then, in Moscow, the leader of the tour had tried to arrange for us to go to the Pascha Liturgy. We trudged miles through the snow to get to one of the few open churches left there. It was an amazing experience.

We got there at about midnight. There were people everywhere, almost solid for about two blocks around the church. It was a real effort to make our way up to the church through this throng. Then we were confronted by mounted police guarding the area and a huge wrought - iron fence about 12 feet high. We were told that we should have had our passports with us in order to be admitted, so someone went back to the hotel to fetch them. The rest of us waited. Every so often, the gate would open and a few people, foreign visitors like ourselves, would leave.

We were fortunate that some of the students in our group could speak Russian so they talked with people standing around with and were told that the church was already full and there was no more room for anyone, that is why they were not permitted in. But one wing was reserved for foreign visitors, and that was where we waited. One girl in our group slipped in the gate as some visitors were let out. She held a rosary with a crucifix on it and gestured that she wanted to go in the church.

After much discussion by the 10 or so people who grabbed her, she was finally allowed in. I decided that if she could get in, perhaps I could too, and for some reason, I wanted very much to get into that church. There was nothing logical about it, it was a compulsion. The next time the gate opened, I slid in, and was grabbed even more roughly than my friend had been. They looked at the large silver cross that I was wearing and finally allowed me to enter. It was so beautiful. The chanting was unearthly.

We stood there for over three hours and finally about 4 am, left and made our way back to our hotel. The service was not finished but we just felt unable to keep standing anymore. Bright Monday, the "Intourist" guide collected us all after breakfast (the only day in Russia that we did not have boiled eggs for breakfast) and she told us that in Russia mistakes don't happen, but that it was not going to be possible for us to see the factory we were scheduled to see! Instead, there was only one thing that she could arrange at such short notice, a visit to an old monastery 50 miles outside the city.

That is how we ended up at the Holy Trinity Lavra at Zagorsk. Zagorsk, the monastery established by St. Sergius and considered by many to be the holiest place in all Russia. But of course, I didn't know that then. I only knew that it was a very beautiful, peaceful place and that the people from the town seemed extraordinarily full of faith for being in a Communist country.

A friend had picture postcards with various churches and monasteries and for some reason gave some out to the ladies standing around after the service. People seemed to materialise from everywhere and want one. In the end, she gave them all away, while the ladies stood in groups eagerly comparing and seeing which church each one had received a picture of. They seemed almost like a group of small children who had just been given lollies than ladies in their fifties and sixties. After we saw the church, a Russian lady saw that I was wearing, a cross, hurried home, and upon returning, smilingly presented me with a dark red egg.

After we returned to Sweden, my fiance and I found a small antique shop in Stockholm selling Russian icons that had been taken out of Russia by a friend of the proprietor. In this way, we acquired a beautiful 19th century icon, the "Mother of God, Joy of all who Sorrow". We had intended the purchase as an investment to be sold when we married in order to help set up house. But somehow, we could never bring ourselves to sell it.

Much later, we were told by a Russian Orthodox friend that he knew of several cases where people had bought icons as a "piece of art" or as an investment, but after living with the icon, became Orthodox.

When we came to Australia, my husband began lecturing at the university. Years later, he had a Greek young man in one of his classes providing someone for us to talk to when Robert began to ask questions about Orthodoxy. This very serious young man was just the right person to explain things because he wanted to become a priest. Christos became the nonos (godfather) for our whole family when we became Orthodox. And even though he wanted to go to Greece to study for the priesthood, things kept happening, various papers were lost, or misplaced, red tape everywhere, so that he was able to be with us for the first year after our Chrismation.

Christos finally went to Greece, completed 3 years of study for a degree in theology and became a monk on the Holy Mountain. Last year, he became a deacon. Now he is called Fr. Theonas.

When we finally began attending the Divine Liturgy at St. George's in spite of all the difficulties and spiritual confusion that I told you about in a previous letter, in a way it was like coming home, I remembered from my childhood the peace and beauty of the Liturgy and remembered "Kyrie Eleison" [Lord have mercy) and "Sie Kyrie" [to Thee, 0 Lord]. They stood out like bright beacons of something remembered and understood and saved as a bridge over into the fullness of Orthodoxy. Obviously, God planned everything right from the beginning, but it took about 30 years from the first experience with the Liturgy of St. John Chrysostom until the final conclusion of being Orthodox.

Many people might say that these were all odd, isolated, or random happenings, but I don't think so. Behind everything always the hand of God nudges and prods, like a Fisherman slowly and carefully gathering in His net until He has each one of us precisely where He wants us. His slow, patient, careful planning, the years of inexorable, diligent pursuit are almost terrifying in their intensity. It says something to us very clear and real about His love for us and His determination to save us in spite of ourselves. No wonder that Christ is portrayed sometimes in the West as the Hound of Heaven, relentlessly pursuing souls with the same unswerving determination displayed by a bloodhound after its prey.

The amazing thing is that there are so many of us and yet God goes to such trouble over each one on a very individual basis. What incredible value He must place on each of us to go to so much trouble on our account.

From a journey to Orthodoxy by our sister in Christ,

Elizabeth Huestis

Source: http://www.orthodoxchristian.info/pages/Elizabeth.html

Help support the ministry of St. Elisabeth Convent

Visit the Catalogue of St.Elisabeth Convent

By Protopresbyter Fr. George Papavarnavas

The Prophet Obadiah or Abdia, whose name means "servant of the Lord", came from Shechem and lived in the second half of the 6th century B.C. He is one of the Twelve Minor Prophets, whose book is the smallest in the Old Testament containing only 21 verses.

Among the prophecies contained in this book is the enemy behavior of the Edomites against the Jews during the destruction of Jerusalem by the Babylonians, as well as after. "The Prophet announces that he awaits the same fate for Edom as the inhabitants of Judah and Jerusalem, because they collaborated with the Babylonians, committed looting and showed malice." He then "comforts his defeated and hopeless countrymen, heralding the exemplary punishment of Edom and announcing the restoration of Jerusalem." When addressing the Edomite people he said the following remarkable things:

"See, I will make you small among the nations; you will be utterly despised. The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ Though you soar like the eagle and make your nest among the stars, from there I will bring you down," declares the Lord.

This will take place

"Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever."

And he adds:

"In that day," declares the Lord, "will I not destroy the wise men of Edom, those of understanding in the mountains of Esau?"

The Prophet Obadiah reposed in peace and was buried in the tomb of his fathers.

His life and disposition gives us the opportunity to highlight the following:

Pride, according to the teachings of our Church, as expressed by the Holy Fathers, is the greatest sin, it is a real hell. It is the cause of all evil. This is what demolished the angelic order of Lucifer that led his angelic order from beings of light to beings of darkness, from angels to demons. It leads people to eternal perdition, though we have been formed to rejoice for eternity in the "worldly and otherworldly" goods of the Lord.

Saint John the Sinaite, the author of the Ladder, says among other things: "Pride is a denial of God, an invention of the devil, contempt for men. It is the

mother of condemnation, the offspring of praise, a sign of barrenness. It is a flight from God's help, the precursor of madness, the cause of downfall. It is the cause of satanic possession, the source of anger, the gateway of hypocrisy. It is the fortress of demons, the guardian of sins, the source of hardheartedness. It is the denial of compassion, a bitter Pharisee, a cruel judge. It is the foe of God. It is the root of blasphemy."

Conversely, humility changes the heart of man into a true paradise and makes him truly rejoice in life. Humility is the source of all good things and the mother of all virtues. Saint Silouan the Athonite said: "Humility is the light by which we can see God as Light, as we chant in the hymn, 'in Your Light we shall see Light'." He also said: "The humble soul has enormous rest, while the proud are supported only by themselves, since the proud do not know the love of God and are far from Him."

Like the trees are recognized as good or not by their fruits, it is exactly the same with people. As to who they are in reality, irrespective of their external appearance, they are recognized by how they conduct themselves and this is what reveals their inner world. For example, when they are gentle, peaceful, have a courageous spirit, and are full of love for God and others, this means they are humble. Conversely, when they are timid, given to anger, and seek to make their opinion known, this shows they have pride. Saint John the Sinaite says the following: "Anger shows a man full of pride." He also says: "A proud soul is a slave of cowardice; it vainly trusts in itself, and is afraid of any sound or shadow of creatures." And elsewhere: "He whose will and desire in conversation is to establish his own opinion, even though what he says is true, should recognize that he is sick with the devil’s disease [pride]. And if he behaves like this only in conversation with his equals, then perhaps the rebuke of his superiors may heal him. But if he acts in this way even with those who are greater and wiser than he, then his malady is humanly incurable."

The humble man does not criticize or condemn anyone except themselves. He sees only his own sins and considers himself worse than all men, even than all of irrational creation. He considers himself worthy of hell, but does not despair. He places his hope in God and continuously seeks His mercy. Conversely, the proud deal with others, accusing them, criticizing them, condemning them, scorning them, while they always justify themselves and release themselves from any liability.

The humble man is straight and honest and loves the truth, while the proud are flatterers and servants of wickedness. Saint John the Sinaite urges us to guard ourselves from flatterers and flattery. Of course, as is well known, flattery usually surrounds those who have any kind of power, office, material wealth, etc. But we must all be careful, first by not becoming flatterers, and second by protecting ourselves from flattery, because "he who flatters is a servant of demons, a guide towards pride, a terminator of devotion, an annihilator of good works, a seducer away from the correct path."

Love prayer, but when you pray for others and God listens, do not become arrogant, says Saint John the Sinaite, because it was their faith that caused the action of your prayer being heard.

Article source: http://www.johnsanidopoulos.com/2014/11/holy-prophet-obadiah-as-model-for-our.html

Original Source: Ekklesiastiki Paremvasi, "Προφήτης Ὀβδιοῦ ἤ Ἀβδιοῦ", October 2013. Translated by John Sanidopoulos.

Help support the ministry of St. Elisabeth Convent

Visit the Catalogue of St.Elisabeth Convent

By Metropolitan Hierotheos of Nafpaktos, from his book "Saint Gregory Palamas as a Hagiorite"

'Every saint loves the Panagia. Sainthood is not understood without this Theotokophilia. It occurs because the saints, after tasting the Jove of God, communing of the Body and Blood of Christ, and experiencing the gifts of the incarnation if Christ, feel the need to give thanks also to that person who was the cause of this great joy. It is well known that the saints re very sensitive and are therefore grateful for even the small-it gifts which they receive, and much more for the great gift of the deification of human nature, which came about in the Tomb of the Theotokos. She gave her flesh to the Son and ford of God for his incarnation.

This is also the case with St. Gregory Palamas. However, the saint felt love for the Panagia also for other reasons. He was granted to see her in his life, he was her protege. We shall give me details to demonstrate this truth, as his biographer and low monk, Philotheos Kokkinos, Patriarch of Constantinople, describes them.

The first indication is the fact that from an early age he wass given into the protection of the Theotokos by his father.

Before his father died, St. Gregory's mother asked him to ask the emperor to protect his children. That saintly man not only did not accept her words, but rebuked her in a way and said to her.

"I do not leave my children to some earthly rulers, but I leave my children to this Mistress of all, the mother of the King of heaven." And indeed at the time when he said these things he was looking at the icon of the Theotokos which was in front of him. St. Philotheos says in his biography of St. Gregory that the words of his holy father came true, because the theotokos herself persuaded the emperor to take care of the orphan children, but also later "she was seen to be their protectress and guide, and in every way the saviour of both their souls and their bodies."

The second circumstance which shows that his father's prophetic words were actually fulfilled and the Theotokos was a wonderful sponsor, governess and guide, came from the period of his studies. At die beginning of his studies the saint had difficulty in memorizing.

Then he placed a restriction on himself not to come near the books and not to begin reading without first having knelt thrree time before the icon of the Theotokos, saying a prayer at the same time. When he did this work every day he succeeded very easily in memorizing and reciting the lessons. But if he sometimes forgot to follow this rule even the recitation failed right away." At the same time, as Philotheos says, the Panagia persuaded the emperor to be the guardian of the children and to assume all their personal expenses. Furthermore the emperor showed particular sympathy, for he invited them to come to see him and talked with them in a kind and loving way.

The third sign is from the period of his asceticism on Mount Athos. Immediately after he came to the Holy Mountain he gave himself over with great zeal to ascesis, fasting, vigil and unceasing prayer. It is significant, according to the information of St. Philotheos Kokkinos, that he prayed unceasingly to the Theotokos. He prayed day and night to God, projecting the Mother of God "as guide, protector and mediator, all the time bringing before his eyes her aid and her countenance, with words and prayers and noetic movements, and pondering the way of obedience with her guidance." So in the first two years the saint was praying constantly to God, with the Panagia as his guide and mediator. The prayer which he was saying at that time was "enlighten my darkness."

During a great stillness, while his nous had turned inward and to God, John the Evangelist appeared to him, not in a dream, but in a vision, and assured him that he had been sent "as a messenger from the Queen beyond," to find out why he was constantly praying: "enlighten my darkness, enlighten my darkness." St. Gregory replied that, since he is a passionate man, he was praying to be enlightened by God to be conformed to His saving will. Then John the Evangelist said: "Do not be afraid, do not doubt... the Queen of all is giving the order through us: 'I myself will be your help'." And when again St. Gregory asked when the Theotokos would be his help and ally, in the present or future life, then the Evangelist replied: "both before and now, in both the present and die future."

This appearance of St. John the Evangelist, sent by the Most Holy Theotokos, was revealed by St. Gregory himself years later to his fellow-monk Dorotheos, later Metropolitan of Thessaloniki. It is characteristic that the Theotokos heard the prayer and assured him that, just as long ago, so also now and in the future, she would be his helper and defender, and moreover, that she was filling him with divine gifts.

The fourth sign is the revelation which the Theotokos herself made to St. Gregory. It was at the time when he had returned to the Lavra, but he was staying at St. Sabbas frontisterion outside the Monastery of the Great Lavra. He once prayed for himself and his escort to the Panagia, "the usual governor and deliverer," that both their guidance and their journey toward God might be unimpeded, but also that they might have what they needed for their nourishment, in order not to be very much occupied with collecting supplies and neglect prayer. Then the Panagia, the Queen of all, appeared in a vision, "dressed modestly and purely," just as the holy icons present her. Many saints had appeared and were following her. Then the Theotokos turned and gave them the order to serve St. Gregory and his escort: "From now on you are to be stewards and distributors of the necessities for Gregory and his escort."

And St. Gregory was assured that from then on "all that was necessary for our bodily needs was offered us without effort wherever we happened to be."

From what we have said it is clear that St. Gregory Palamas had a close relationship and communion with the Theotokos. All the things that he writes about her, which we shall see further on, are obviously not dry, intellectual thoughts and reasoning conjectures, but experiences of the Panagia. This explains his great love for her. We can also see the progressive manifestation and revelation of the Theotokos. At first, through his father's prayer, she took up his protection. Then she showed him clearly that he must trust in her, for she would protect him throughout his studies. Then, through John the Evangelist, she assured him that she would be his helper and protector, and finally she herself was revealed personally. Throughout his life the saint was convinced that he had the protection and help of the Theotokos, and therefore he struggled with strength and courage, expounded the theology of the Church in an orthodox way and defeated the heresies of his time.

Source: http://www.pigizois.net/agglika/personal_relationship.htm

Help support the ministry of St. Elisabeth Convent

Visit the Catalogue of St.Elisabeth Convent

By Father Valeriy Zakharov

Repentance… We continue to cry about our sins even after they have been defeated. A cry about sins is the cry of Adam, who conceives his disloyalty to God. Even if we have defeated a particular sin, we understand, that we are sinful by our nature.

We can only mourn over the sins which we have overcome. We cry because we are imperfect, and it is not like feeling sorry about ourselves. Of course, God evaluates what we do differently, as He considers the abilities and conditions of each particular human being. However, knowing our sins, knowing that we are responsive for our actions in the face of God, in our mind we should acknowledge repentance and it must not terrify or weaken us. It should be not a suffering, but a kind of a border between the real and unreal, when we understand we are sinful people, but at the same time God purifies our souls. This knowledge should not make us despair. We should rather rejoice because God loves us and forgives us just like the prodigal son, who wasted all his property. This condition can save a person from sin and teaches to live with God.

Pious Saint Augustine said: “Love God and do what you want”. What a simple advice! However, God looks at us with the eyes full of purity and majesty on the one hand, and appears full of mercy and with empathy on the other hand. Some people see Christ as someone who is strict, others see Him as the suffering Christ and others are certain that Christ looks upon us with empathy. All of these aspects can be connected with our Lord. The cure He wants to give us is unique for each person. God has no patterns.

I wish that we can all accept everything that God does for us, and be kind to our neighbors just like He is kind to us, because this is how our relationship towards God is strengthened – by our attitude towards other people. But how can we bring the light of Christ to our souls? How can we let this light melt our heart and burn the mold in which our sins are growing? A sin will repeat itself until we reach the place where it is growing, until we crush the reason of this sin, until we ask God that He helps us to better ourselves. To do this we have to see it, to see the reason, but this will be a feat of faith for us. Thus we show that we place out hope in God. We can pray for years and even decades asking God to heal us. And he certainly will. God says: “And him that cometh to me I will in no wise cast out” (John, 6:37). And this concerns each person, who does not give up and tries to overcome his sinful nature and bring joy to the people around, but does not turn back on God, waiting for His mercy.

A Sermon by Father Valeriy Zakharov on November 29, 2016,
St. Elisabeth Convent

Help support the ministry of St. Elisabeth Convent

Visit the Catalogue of St.Elisabeth Convent

Subscribe to: Comments ( Atom )

Search This Blog

featured Slider

Top 5 Blog Posts of the Week

Personal Stories: The Gift of Orthodoxy

Life of The Holy Prophet Obadiah

Holy Prophet Obadiah as a Model for our Lives

The Personal Relationship Of St. Gregory Palamas with the Theotokos

Mourning over your Sins

Partners

Search This Blog

featured Slider

Top 5 Blog Posts of the Week

Personal Stories: The Gift of Orthodoxy

Life of The Holy Prophet Obadiah

Holy Prophet Obadiah as a Model for our Lives

The Personal Relationship Of St. Gregory Palamas with the Theotokos

Mourning over your Sins

About Our Blog

Most Popular Posts

Partners